—singular, with but one narrator. This is supported by his statement immediately afterward: “It is not narrated through any route other than his.” If this is what he meant, then there is no difficulty. But if he meant to declare it weak, then there is no basis for that, especially since it accords with the authentic hadith of Aisha. So where is the objectionable element?

In sum, the hadith has an authentic chain of transmission, and there is no difficulty in its text, contrary to what Professor al-Afghani supposed. The utmost that can be said is that, when Aisha—may Allah be pleased with her—learned that she had reached Hawʾab, she ought to have returned; yet the hadith indicates that she did not return. But this is not something befitting to be attributed to the Mother of the Believers.

Our answer is that not everything done by those of outstanding virtue is necessarily befitting of them, for infallibility belongs to Allah alone.

A Sunni should not exaggerate in his regard for one whom he respects to the point of raising him to the rank of the infallible Shiite Imams. There is no doubt that the Mother of the Believers’ departure was mistaken from the outset. This is why she considered returning when she learned of the fulfilment of the Prophet’s prophecy—peace and blessings be upon him—at Hawʾab. But al-Zubayr—may Allah be pleased with him—persuaded her not to return, saying: “Perhaps Allah will bring about reconciliation among the people through you.” There is likewise no doubt that he too was mistaken in this.

Reason conclusively establishes that one of the two contending parties, among whom hundreds were killed, must be judged mistaken. There is no doubt that Aisha—may Allah be pleased with her—was the party in error, for many reasons and clear proofs, among them her regret over having departed. This is what accords with her virtue and excellence, and it indicates that her mistake was among those errors that are forgiven—indeed, rewarded.

Imam al-Zaylaʿi said in Nasb al-Rayah (4/69–70):

“Aisha showed remorse, as Ibn ʿAbd al-Barr related in Kitab al-Istiʿab from Ibn Abi ʿAtiq—who was ʿAbd Allah ibn Muhammad ibn ʿAbd al-Rahman ibn Abi Bakr al-Siddiq. He said: Aisha said to Ibn ʿUmar: ‘O Abu ʿAbd al-Rahman, what prevented you from forbidding me from setting out?’ He replied: ‘I saw a man who had gained ascendancy over you’—meaning Ibn al-Zubayr. She said: ‘By Allah, had you forbidden me, I would not have gone out.’ End quote.”